A CHRONOLOGY OF ACTS

Michael McGough
Professor of New Testament and Greek
Canadian Southern Baptist Seminary
The problem of establishing a chronology of Acts lies in
two areas: the historical reliability of the chronological data
in the book of Acts and the chronological data given in Gal.
1:15-2:14. Concerning the first problem area, a brief
historical overview is needed.
About the middle of the last century F. C. Baur and the
Tubingen school proposed that Acts was produced in the
second century A.D.1 According to the Tubingen scholars,
Acts was concerned with the problems of second century
Christianity and therefore did not apply to the church in the
first century. This theory regarding Acts held sway until the
turn of the century. W. M. Ramsay, himself heavily influenced by Baur's ideas about Acts, performed extensive
historical/archaeological studies of the Asia Minor area. His
findings forced him to conclude that the book of Acts
presented historically reliable data concerned with the first
century rather than the second. Ramsay's thesis concerning
the historical reliability of Acts has not gone without its
challengers, but has been accepted generally. A. N. SherwinWhite, the most recent classical historian to study the
problem of the historical value of Acts, states: "Any attempt
to reject its [i.e., Acts'! basic historicity even in matters of
detail must now appear absurd."2
Regarding the second problem area, recent study on the
subject of the chronology of Acts has involved the relationship of the data found in the Pauline epistles, especially
Galatians, with Acts. There are those such as John Knox,
Robert Jewett, and Gerd Ldemann who construct a
chronology of Paul's life with little or no regard for the
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THE THEOLOGICAL EDUCATOR

chronology narrated in Acts.3 This approach views Paul's

epistles as providing primary data and Acts as secondary.
Information from Acts is used only when it does not conflict
with chronological evidence in Paul's letters. Hesitation
regarding the chronology of Acts stems from Luke's tendencies regarding his purpose and form/literary criticism
considerations.
Martin Hengel in his book Acts and the History of
Earliest Christianity provides a needed corrective to the
solely Pauline approach to chronology: "Fbr all his tendentious distortions, Luke's contribution to his historical
understanding of Paul is essentially greater than many
scholars want to suppose today."4 More recently, Donald L.
Jones demonstrates the reliability of the chronology of Acts
from Jewish, Roman, and Christian sources. Furthermore,
Jones treats chronological matters related to Paul's conversion, the apostolic council, Paul's arrest in Jerusalem, and
his arrival in Rome within the Lukan chronology in Acts.5
The present article seeks to provide: (1) an awareness
and understanding concerning the dates of the events
mentioned in the book of Acts and (2) a possible solution
to the chronological data given in Gal. 1:15-2:14 with the
Lukan chronology in Acts. The material is presented by
examing the data in the major sections of Acts.
Acte 1-9
In the first nine chapters of Acts two major events shed
light on the chronology of the apostolic age: the crucifixion
of Jesus and Paul's conversion. The relative dating of these
two events provides a beginning point for understanding
Lukan chronology in Acts.
Acts 1:1-3 and 2:1 tell of a short period of time (forty
days) between the crucifixion of Jesus and a Pentecost
during which the risen Jesus appeared to his disciples. We
know from the gospel accounts that Jesus was crucified
during the Passover season. The two more probable dates
for the Crucifixion are April A.D. 30 or April A.D. 33.
Although scholars differ as to which of the dates is more
correct, the weight of evidence tends toward the earlier date
and is assumed here.6
How long was it from the crucifixion of Jesus to Paul's
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conversion? Generally speaking, a probable time span

ranges anywhere from two to four years, i.e. A.D. 32 to 34.
An upper limit for the conversion of Paul can be established. According to Acts 9:23-25, Paul escaped from
Damascus after a plot by the Jews to kill him had been
uncovered. Paul himself recounts the same incident in
2 Cor. 11:32-33. In this passage he mentions King Aretas.
Aretas IV ruled the Nabatean kingdom (Arabia) from 9 B.c.
to A.D. 3Q/40. From this information the latest possible date
for Paul's conversion is A.D. 38/40. According to Acts 9:2630, Paul's escape from Damascus is followed by his first
visit to Jerusalem.
In Gal. 1:15-24, Paul states that after his conversion he
went into Arabia, returned again to Damascus and then
went to Jerusalem. We are not told how long he was in
Arabia nor why he went there. Whatever the time or the
purpose, Paul was in Arabia long enough to attract the
angry attention of King Aretas. It would seem that Paul was
engaged in preaching that received a hostile response. He
returned to Damascus and while there the Nabatean ruler
under King Aretas' authority along with angry Jews conceived a plot to kill Paul. Robert Jewett posits a change of
government for Damascus from Roman control to Nabatean
control in A.D. 37 which allowed Aretas to have this authority7 However a change of government is not implied necessarily in 2 Cor. 11:32-33. Nabateans living in Damascus
even under Roman control could have had one of their own
who they related to when "in-house" matters were involved.8
Therefore a date of A.D. 37 is not demanded for Paul's
escape from Damascus.
Having established an upper limit of A.D. 38/40 for
Paul's conversion, is it possible to establish a lower limit
for this event? In Acts, Paul's conversion follows the stoning of Stephen (Acts 6-9). If the Jews did not have authority to put someone to death (cf. Jn. 18:31), the absence of
Roman involvement in the death of Stephen warrants
consideration.
An event in Rome in October A.D. 31 may prove helpful
in this matter. Pontius Pilate's sponsor in Rome was
Sejanus, commander of the Roman army. Along with the
support of others, Sejanus planned to assassinate the
emperor Tiberius. The plot was discovered and Sejanus was
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executed in October A.D. 31. 9 Sejanus had been anti-Semitic

and what we know of Pilate's early tenure in Judea was
consistent with that of his sponsor.10 However, after this
time Tiberius softened somewhat Roman policy toward the
Jews.11 It is conceivable that Pilate having recently participated in the crucifixion of Jesus (A.D. 30) now after the
death of Sejanus proceeded a bit more cautiously and the
Jews were allowed greater freedom in governing their own
affairs.
Whatever the reason for non-Roman involvement in the
death of Stephen, Luke records the incident as happening
under the jurisdiction of the Sanhdrin (Acts 6:12-7:60).
Evidently a wider Jewish authority in governing their own
affairs was permitted at this time because persecution
against the Christians began and was apparently unchecked
by the Roman procurator (Acts 1:8). If this information be
admitted as evidence for chronological purposes, the death
of Stephen may have occurred in the early part of A.D. 32
and Paul's conversion soon after, also in A.D. 32.
IWo indicators in Acts 2-9 seem to support an A.D. 32
conversion date for Paul. One indicator is the clear attachment by the Apostles of personal guilt for the crucifixion of Jesus upon those who were listening to them.
Phrases such as nyou yourselves know" (Acts 2:22), "you
yourselves crucified" (Acts 2:36, 4:10), "you yourselves
denied" (Acts 3:14), "this man's blood upon us" (Acts 5:28),
"you yourselves killed and hanged" (Acts 5:30), and in
Stephen's climactic speech "now you yourselves became
betrayers and murderers" (Acts 7:52) all seem to point to
people who recently participated in the Crucifixion.12 The
more time allowed to pass between the Crucifixion and the
death of Stephen would seem to lessen the attachment of
personal guilt as a recent and vivid experience.
A second indicator is the fact that the Sanhdrin
members recognized Peter and John as companions of
Jesus (Acts 4:13). Again, the passing of time would appear
to lessen the probability of the Sanhdrin making this kind
of connection.
Other data mentioned in Acts 1-9 anchor the events in
these chapters within the third decade or so of the first
century. The principal persons involved in the CrucifixionPilate, Herod Antipas, and Caiaphas (Acts 4:6,27)-all were
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removed from office by A.D. 39. Whether Gamaliel (Acts

5:34-39) was the son or grandson of Hillel is still debated.
However, evidence for his ministry in the first half of the
first century is strong.13 Luke has been faulted for chronological inaccuracy regarding Theudas and Judas (Acts
5:36-37) in Gamaliel's speech.14 However, the problem
remains moot. The possibility that there was another
Theudas who led a revolt against the Romans prior to A.D.
6 is viable. Theudas appears to be a common name during
that time.
Acts 10-12
In these three chapters the author records two events
which bear upon the Lukan chronology of Acts. The famine
relief visit to Jerusalem (Acts 11:27-30; 12:25) and the
death of Herod Agrippa I (Acts 12:20-23) provide important
details in the chronology of the apostolic age.
The famine mentioned by Agabus in Acts 11:27-30 has
historical verification. Luke records that the famine occurred during the reign of Claudius (Acts 11:28). Claudius
was the Roman emperor from A.D. 41-54. Josephus states
that "a great famine" happened in Judea during the years
A.D. 44-48.15 The seriousness of the famine not only reached
the ears of the Christians in Antioch but also Helena, queen
of Adiabene. She sent some of her servants to buy corn
from Alexandria, Egypt, and figs from Cyprus to help relieve
the situation in Judea.16
As stated in Acts 11:30, Barnabas and Paul carried the
relief offering to Jerusalem. According to Acts this is the
second time Paul visited Jerusalem after his conversion. At
this point the chronological evidence given by Paul in
Galatians 1-2 needs to be considered.
In Gal. 1:18, Paul states that his first visit to Jerusalem
came three years after his conversion. If as argued in the
previous section, Paul's conversion took place in A.D. 32,
then his first visit to Jerusalem was in A.D. 35. In Gal. 2:1,
Paul mentions that since his conversion fourteen years had
elapsed before he went to Jerusalem for the second time.17
This would make his second visit to Jerusalem in A.D. 46.
This date coincides well with the time of the famine (A.D.
44-48) and the relief offering visit by Paul. After the
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prediction of the famine by Agabus, some time passed

before the delivery of the offering. This is indicated in at
least two ways. First, the verb translated "according to
ability" (Acts 11:29) is in the imperfect tense which indicates continuous action in past time. Also the word means
"to have plenty," or "to be well off." Apparently the disciples
wanted to send a worthy offering which of necessity would
involve some time to collect. Second, Acts 12:25 indicates
that the offering was delivered after the death of Herod
Agrippa I. According to Josephus, Herod Agrippa I died in
A.D. 44. 18
Acts 13-15
In this section, Paul's first missionary journey (Acts
13:4-28) and the Jerusalem conference (Acts 15:4-29) figure
significantly in the chronology of the apostolic age. Gal. 2:114 also is considered for its chronological data.
The length of time involved in Paul's first missionary
journey is undetermined. However, given its location in the
Lukan chronology, the journey falls between the famine
relief visit to Jerusalem (A.D. 46) and the Jerusalem
conference. A suggested time frame is two years which
allows for the distance/terrain traveled and ministry performed in the Galatian area. Thus dates of A.D. 46-48 or
47-49 are probable. The mention of Sergius Paulus, proconsul of Cyprus (Acts 13:7) coincides with the general time
span for the first missionary journey. According to a Latin
inscription found at Soloi, the proconsulship of Sergius
Paulus may be dated to A.D. 53. 19 As of yet, no evidence has
been discovered as to the exact length of his rule in Cyprus.
Upon the conclusion of Paul's first missionary journey,
he and Barnabas returned to Antioch and reported all that
God had done through them. The verb "remaining" in Acts
14:28 is in the imperfect tense which indicates continuous
action in past time. Sometime during this extended period,
certain Jewish Christians came down from Judea to Antioch
and exhorted the disciples that it was necessary to be
circumcised according to the custom of Moses in order to
be saved (Acts 15:1-2). Their activity caused discord and
disputes. Paul and Barnabas were chosen to go to Jerusalem in order to deal with the matter (Acts 15:2-3).
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Galatians 2:1-14 is equated often with the Jerusalem

conference. However, there are several problems with this
assumption. The main objection involves the content and
chronological data in Gal. 2:1-10 which is said to have
taken place on Paul's second visit to Jerusalem. According
to the Lukan chronology, Paul's second visit to Jerusalem
was the famine relief visit (Acts 11:27-30; 12:25). For this
and other reasons the present writer equates Gal. 2:1-10
with the famine relief visit.20
Paul's rebuke of Peter (Gal. 2:11-14) may have taken
place during the extended period while Paul was in Antioch
(Acts 14:28) prior to the Jerusalem conference. Thus when
Paul wrote Galatians he had been to Jerusalem only twice.
If the first missionary journey took place during A.D. 4648, perhaps Paul, Peter, and Barnabas were in Antioch in
late A.D. 48 and the Jerusalem conference occurred sometime (perhaps spring) in A.D. 49.
Acts 16-18
Luke narrates three events in this section which are
significant for establishing a chronology of the apostolic age.
These events are: the second missionary journey (Acts
15:41-18:22), the edict of Claudius (Acts 18:2), and the
appearance of Paul before Gallio (Acts 18:12-17). The dates
of these events, the edict of Claudius and Gallio's proconsulship of Achaia, can be verified from externally attested
sources.
During the second missionary journey, Paul stayed the
majority of the time involved in Corinth. According to Acts
18:11, the period of time in Corinth was eighteen months.
Shortly after this time in Corinth, Paul sailed for Syria with
brief stopovers in Cenchreae, Ephesus, Caesarea, and
Jerusalem before arriving in Antioch (Acts 18:18-22).
When Paul arrived in Corinth, he met Priscilla and
Aquila who had recently come to Corinth due to the edict
of Claudius. According to Suetonius, Claudius expelled Jews
from Rome due to disturbances over Chrestus.21 Most
scholars take this reference to refer to disturbances in the
synagogues of Rome over Christian preaching regarding
Jesus as the Messiah. However, Suetonius does not give a
date when the edict was issued. Only fifth-century historian
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Orosius provides a precise date by placing the edict in the

ninth year of Claudius' reign as emperor (A.D. 49J.22
The edict of Claudius in A.D. 49 coincides quite well
with Paul's stay in Corinth. If allowance be made for ministry both in Galatia and Macedonia (summer/fall of 49 and
winter of 49/50), Paul arrived in Corinth in the early spring
of A.D. 50. Tbward the end of Paul's eighteen- month ministry in Corinth, Gallio arrived as the new proconsul of
Achala. From an inscription found at Delphi, Gallio's
proconsulship can be dated to A.D. 51/52. 23 According to
Acts 18:12, Paul's appearance before Gallio appears to come
at the beginning of his rule as proconsul. Perhaps the Jews
who accused Paul wanted to arraign him before Gallio
before he had sufficient time to learn more of the situation.
Leaving Corinth in the early fall of A.D. 51, Paul made
brief visits in Cenchreae, Ephesus, Caesarea, and Jerusalem before arriving in Antioch (Acts 18:18-22). We are not
told how long he remained in Antioch but perhaps he spent
the winter of A.D. 51/52 there (Acts 18:22). After the winter
stay in Antioch, Paul went into the regions of Galatia and
Phrygia (Acts 18:23). Again the time element is vague but
some time would be required to travel by land through this
area as well as perform ministry. Perhaps the remainder of
the year A.D. 52 would allow for these concerns.
Acts 19-24
In this section, two events are narrated which bear upon
Lukan chronology. The events are Paul's third missionary
journey (Acts 18:23-21:17) and his arrest in Jerusalem with
imprisonment in Caesarea under Ftelix (Acts 21:27-33;
24:27).
According to Acts 19:1, during the third missionary
journey, Paul passed through the upper country and went
to Ephesus. The date of his arrival in Ephesus is not given. However, we may assume that Paul arrived there in the
winter of A.D. 52/53. Luke records Paul's ministry in
Ephesus as lasting approximately two years and three
months (Acts 19:8,10). Paul, in his speech to the Ephesian
elders, states the time as three years (Acts 20:31). We may
assume from these dates that Paul's ministry in Ephesus
occurred during A.D. 53-56.
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Prior to sailing for Jerusalem, Luke records that Paul

spent three months in Greece (Acts 20:1-3). Most probably
this would be the winter of A.D. 56/57. After a plot by the
Jews was made against Paul, he determined to return to
Jerusalem through Macedonia (Acts 20:3). He arrived in
Philipp! and sailed from there to Troas after Passover of
A.D. 57 (Acts 20:6). Paul desired to be in Jerusalem by
Pentecost (Acts 20:16) which would be the summer of the
same year.
When Paul arrived in Jerusalem, the warnings he had
received concerning danger awaiting him (Acts 21:4,10-14)
were realized. He was accused by Jews from Asia, who were
in Jerusalem for the Pentecost festival, of bringing Greeks
into the temple (Acts 21:27-29). Although Paul was innocent
of the charges, a mob scene resulted and only the intervention by the Romans prevented him from being killed. During
investigation of Paul by the Roman tribune, Paul was asked
if he was the Egyptian who recently had stirred up a revolt
(Acts 21:38). Josephus mentions an Egyptian who came to
Jerusalem and led a revolt during the rule of Felix, the
procurator of Judea.24 The date of the Egyptian incident
occurred sometime during A.D. 52-57 and provides an
important chronological anchor for this period of Paul's life.
Paul likely was arrested in Jerusalem in A.D. 57.
When Paul made his defense before the procurator, he
mentioned that Ftelix had been procurator for "many" years
which would have been at least five years by this time (Acts
24:10). Although Paul was not released, he was given a
measure of freedom to receive friends (Acts 24:23). Ftelix
talked with Paul more than once but at the end of two years
and his recall to Rome he left Paul in jail (Acts 24:27). Thus
Paul's two years in Caesarea may be dated A.D. 57-59.
Acts 25-28
In the final section of Acts, two events shed light on the
Lukan chronology of Acts. These events are the accession of
Fbstus as procurator of Judea (24:27; 25:1) and the two
year imprisonment in Rome (28:30).
According to Acts 24:27 and 25:1, Ffelix was recalled
and Porcius Fbstus succeeded him as procurator of Judea.
Josephus and Tacitus both attest to this change but neither
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THE THEOLOGICAL EDUCATOR

gives a precise date. Perhaps we should assume that Ffestus
began his rule shortly after Fblix's recall. If our chronology
is assumed, this would posit A.D. 59 as Fbstus* accession of
Ftelix.25
Shortly after Fbstus' arrival, Paul appeared before him
and appealed his case to Rome (Acts 25:11). According to
Acts 26:9,12, Paul's voyage to Rome began in late fall (A.D.
59). The ship ran aground on the island of Malta (Acts 28:1)
and there they stayed the winter of A.D. 59/60. Three
months later they boarded a ship which had wintered on
the island (Acts 28:11) and so arrived in Rome in the spring
of A.D. 60. 26 Acts 28:30 states that Paul was under house
arrest in Rome for two years (A.D. 60-62).
NOTES
x

Fbr an excellent review of the history of criticism regarding

Acts see W. Ward Gasque, A History of the Criticism of the Acts
of the Apostles (Grand Rapids: William B. Eerdmans Publishing
Co., 1975).
2
A N. Sherwln-White, Roman Society and Roman Law in the
New Testament (Oxford: Oxford University Press, 1963), 189.
^he major works of these men are: John Knox, Chapters in
a Life of Paul (Nashville: Abingdon Press, 1950); Robert Jewett,
A Chronology of Paul's Life (Philadelphia: Fortress Press, 1979);
and Gerd Ldemann, Paul, Apostle to the Gentiles: Studies in
Chronology (London: SCM Press Ltd., 1984).
4
Martln Hengel, Acts and the History of Earliest Christianity
(Philadelphia: Fbrtress Press, 1980), 38.
5
See Donald L. Jones, "Luke's Unique Interest In Historical
Chronology;" SBL 1989 Seminar Papers, ed. D. J. Lull (Atlanta:
Scholars Press, 1989), 378-87.
6
These dates are arrived at through considerations of the gospel
accounts as well as calendrical and astronomical sources. See Jack
Flnegan, The Archeology of the New Testament The Mediterranean World of the Early Christian Apostles (Boulder: Westview
Press, 1981), 9-11 for a brief overview of the options in dating the
crucifixion of Jesus.
7
Jewett. 32.
8
See the discussion In E E Bruce, The Epistle to the
Galatians In the New International Greek Testament Commentary, ed. I. Howard Marshall and W. Ward Gasque (Grand Rapids:
William B. Eerdmans Publishing Co., 1982), 96.
*Fbr details of the plot and execution of Sejanus see Josephus
Antiquities of the Jews 18.6.6.
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A CHRONOLOGY OF ACTS
10

See Euseblus Ecclesiastical History 2.5.

Josephus Ant 18.4.5-6.
12
The Greek word for "now" in Acts 7:52 suggests a time shortly
after the happening of a related event (cf. Mt. 26:65; Jn. 11:8;
21:10).
13
See Geoffrey W. Bromlley, ed. International Standard Bible
Encyclopedia (Grand Rapids: Eerdmans, 1982), s.v. "Hillel," by
Robert J. Wyatt, 2:716.
14
Accordlng to Josephus, Theudas led a revolt sometime during
the rule of Eadus (A.D. 44-46). See Josephus Ant. 18.1.1 and
20.5.1 for references to Judas and Theudas.
15
Josephus Ant. 20.5.2.
16
Josephus Ant. 20.2.5.
17
The Greek preposition used with "fourteen years" suggests
time within which something occurs. A different preposition is used
In Gal. 1:18 and Indicates time cfter which something occurs.
18
Josephus Ant. 19.8.2.
19
Corpus Inscrlptionum Latlnarum vi (Berlin, 1902), No. 31545.
See also the discussion In Jewett, 36.
20
The present writer Is well aware of the problems associated
with the Lukan chronology of Paul's visits to Jerusalem and the
chronological data In Galatians 1-2. Other evidence that seems to
support the equation of Gal. 2:1-10 and the famine relief visit
rather than with the Jerusalem conference Include:
11

1. Paul states that he went up to Jerusalem by revelation which

has a parallel In the "prophecy" by Agabus.
2. Paul states that the meeting was private whereas the Jerusalem conference was public.
3. Although Titus Is not mentioned in the famine relief visit, the
description of him in Gal. 2:1 would Indicate that he was a
private companion, not one chosen as an envoy by a group.
4. The Jerusalem leaders asked Paul and Barnabas to continue to remember the poor (Gal. 2:10) which would Indicate
knowledge of the famine offering.
5. The only group decision reached In Gal. 2:1-10 seems to be
in regard to sphere of missionary activity: Paul to the Gentiles and Peter to the Jews. However, when Paul left for his
second missionary journey he delivered the "decisions" reached
at the Jerusalem conference (Acts 16:4).
6. Paul calls God to witness that he Is telling the truth about his
two visits to Jerusalem (Gal. 1:20). If Paul Is suppressing a
visit to Jerusalem (Acts 11:27-30; 12:25) he is lying before
God and providing fuel for his opponents to discredit further
his credibility.

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THE THEOLOGICAL EDUCATOR

21

Suetonius Claudius 25.4.

Oroslus Histrica Contra Paganos 7.6.15-16.
23
On this topic see the discussion In Jones, 385.
^Josephus Ant. 20.8.6. According to Josephus Ant. 20.7.1 and
Tacitus Annals 12.54, Felix was made procurator of Judea In A.D.
52.
^ n this subject see George A. Buttrick, ed. Interpreter's
Dictionary of the Bible (Nashville: Abingdon Press, 1962), s.v. "The
Chronology of the New Testament," by G. B. Calrd, 1:604-5.
^Generally sea travel was suspended during the winter months,
usually from late November through February/March.
22

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^ s
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